Musar su Salmi 147:11

Our Rabbis, may their memory be blessed, also said (Avodah Zarah 35a) that [the understanding of the verse] (Song of Songs 1:2), “For your love (dodekha) is better than wine” is [that] the statements of the Scribes are more beloved than the wine of the Torah. And we need to explain this also: You should surely know that the fear of God is the foundation of the commandments, as it is stated (Deuteronomy 10:12), “And now, O Israel, what does the Lord, your God, ask of you, other than to fear the Lord, your God.” And through this, God desires His creatures, as it is stated (Psalms 147:11), “The Lord desires those who fear Him.” And the ordinances of the Sages, and their decrees are the foundation of fear [of God]. For it makes a fence and a separation, lest the hand of a man [even] touch a Torah prohibition. [This is] like the owner of a field that makes a fence for his field since it is precious in his eyes. For he is afraid lest people enter it and it become a place to send oxen and for sheep to trample, like the matter that is stated (Leviticus 18:30), “You shall keep My guarding” - make a guarding for my guarding (Yevamot 21a). And is much carefulness, the fence and the separation from the prohibition not from the essence of fear? And one who augments his carefulness will reach great reward, like the matter that is stated, (Psalms 19:12), “Also Your servant pays them heed; in obeying them, there is much reward.” Therefore they said [that] the statements of the Scribes are more beloved than the wine of the Torah. For their fences and decrees are from the foundations of fear [of God]. And the reward for the commandment of fear is great in comparison to many [Torah] commandments, as it is the foundation for them. And the example for this thing is that one who is careful not to isolate himself with a woman, from his fear lest he stumble into iniquity - and like our Rabbis, may their memory be blessed, decreed - is this not because the light of the fear of God, may He be blessed, shone upon his soul?

There are many evils in too much rejoicing and in too much laughter, as for instance one who rejoices when his companion stumbles or when some evil mischance of the tragic happenings that afflict the world comes upon him. And concerning this it is said: "When your enemy falls do not rejoice" (Ibid. 24:17). And there is a joy that is even worse than this — as when a man rejoices because his companion made errors in the Service of the Creator, may He be blessed, or rejoices at the lack of knowledge of his companion. The following parable you should easily understand: a servant who ministers to his king faithfully is pained when he sees people rebelling against his master and abusing him [and he should rebuke them to their faces and let them know the extent of their vile conduct], but when a servant is happy when he sees the service of his master being spoiled and his master's consequent shame, then he is not a faithful servant [he is a comrade to the destroyer and will have to bear his guilt]. And behold Scripture says : "The Lord desires those that revere Him" (Ps. 147:11). And he who rejoices when his companion stumbles — his desire is not like the desire of the Creator, may He be Blessed. Therefore Rabbi Nehunia ben Hakanah prayed : "And let not my fellows err in a point of law and I be happy with this" (Berakoth 28b). Therefore Rabbi Nehunia ben Hakanah prayed to be free from this fault for he saw that it was common that one rejoices in the mistake of his companion in order that he should feel triumphant over his companion and have that fame. And how many important people there are who do not take care in this connection. Therefore, every man whose will is the will of God feels great pain when the will of God is not accomplished by men. A man should pray that even his enemy should serve the Creator, Blessed be He. And he should intend in his prayers — when he comes to the Benedictions of "Thou art Gracious" and "Restore Us" and "Forgive Us" — to include all of Israel, those that love him and those that hate him. And so should it be with all his Benedictions. For how could it be true that he should pray for "the healing of his people Israel" and the other Benedictions, and not want his companion to be healed or become wiser?

Now this quality — though very good — should not to be used with the wicked, and one should not be gracious to them. And he should remove his willingness from all evil things and from all things which the Torah warned him against, but he should be gracious to the one whom the Holy One, Blessed be He, desires, as it is written, "The Lord taken pleasure in them that fear Him" (Ps. 147:11).